James 1:2–1:4

James 1:1-4 1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. 1 Jacobus, Dei ac Domini Jesu Christi servus, duodecim tribubus quae in dispersione sunt, salutem. 2 My brethren, count it all joy when ye fall into divers temptations; 2 Omne gaudium existimate, fratres mei, quum in tentationes varias incideritis; 3 Knowing this, that the trying of your faith worketh patience. 3 Scientes quod probatio fidei vestrae, patientiam operatur 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 4 Patientia vero opus perfectum habeat, ut sitis perfecti et integri, in nullo deficientes. 1 To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. [98] 2 All joy. The first exhortation is, to bear trials with a cheerful mind. And it was especially necessary at that time to comfort the Jews, almost overwhelmed as they were with troubles. For the very name of the nation was so infamous, that they were hated and despised by all people wherever they went; and their condition as Christians rendered them still more miserable, because they held their own nation as their most inveterate enemies. At the same time, this consolation was not so suited to one time, but that it is always useful to believers, whose life is a constant warfare on earth. But that we may know more fully what he means, we must doubtless take temptations or trials as including all adverse things; and they are so called, because they are the tests of our obedience to God. He bids the faithful, while exercised with these, to rejoice; and that not only when they fall into one temptation, but into many, not only of one kind, but of various kinds. And doubtless, since they serve to mortify our flesh, as the vices of the flesh continually shoot up in us, so they must necessarily be often repeated. Besides, as we labor under diseases, so it is no wonder that different remedies are applied to remove them. The Lord then afflicts us in various ways, because ambition, avarice, envy, gluttony, intemperance, excessive love of the world, and the innumerable lusts in which we abound, cannot be cured by the same medicine. When he bids us to count it all joy, it is the same as though he had said, that temptations ought to be so deemed as gain, as to be regarded as occasions of joy. He means, in short, that there is nothing in afflictions which ought to disturb our joy. And thus, he not only commands us to bear adversities calmly, and with an even mind, but shews us that this is a reason why the faithful should rejoice when pressed down by them. It is, indeed, certain, that all the senses of our nature are so formed, that every trial produces in us grief and sorrow; and no one of us can so far divest himself of his nature as not to grieve and be sorrowful whenever he feels any evil. But this does not prevent the children of God to rise, by the guidance of the Spirit, above the sorrow of the flesh. Hence it is, that in the midst of trouble they cease not to rejoice. 3 Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, "How comes it, that we judge that sweet which to the sense is bitter?" He then shews by the effect that we ought to rejoice in afflictions, because they produce fruit that ought to be highly valued, even patience. If God then provides for our salvation, he affords us an occasion of rejoicing. Peter uses a similar argument at the beginning of his first Epistle, "That the trial of your faith, more precious than gold, may be," etc. [ 1 Peter 1:7 .] We certainly dread diseases, and want, and exile, and prison, and reproach, and death, because we regard them as evils; but when we understand that they are turned through God's kindness unto helps and aids to our salvation, it is ingratitude to murmur, and not willingly to submit to be thus paternally dealt with. Paul says, in Romans 5:3 , that we are to glory in tribulations; and James says here, that we are to rejoice. "We glory," says Paul, "in tribulations, knowing that tribulation worketh patience." What immediately follows seems contrary to the words of James; for he mentions probation in the third place, as the effect of patience, which is here put first as though it were the cause. But the solution is obvious; the word there has an active, but here a passive meaning. Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God's help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced. Moreover, the minds of men are not so formed by nature, that affliction of itself produces patience in them. But Paul and Peter regard not so much the nature of men as the providence of God through which it comes, that the faithful learn patience from troubles; for the ungodly are thereby more and more provoked to madness, as the example of Pharaoh proves. [99] 4 But let patience have her perfect work. As boldness and courage often appear in us and soon fail, he therefore requires perseverance. "Real patience," he says, "is that which endures to the end." For work here means the effort not only to overcome in one contest, but to persevere through life. His perfection may also he referred to the sincerity of the soul, that men ought willingly and not feignedly to submit to God; but as the word work is added, I prefer to explain it of constancy. For there are many, as we have said, who shew at first an heroic greatness, and shortly after grow weary and faint. He therefore bids those who would be perfect and entire, [100] to persevere to the end. But what he means by these two words, he afterwards explains of those who fail not, or become not wearied: for they, who being overcome as to patience, be broken down, must, by degrees, be necessarily weakened, and at length wholly fail. Footnotes: [98] The salutation is peculiar; but in the same form with the letter sent to Antioch by the Apostles, (of whom James was one,) and the church at Jerusalem, Acts 15:23 . It is therefore apostolic, although adopted from a form commonly used by the heathen writers. See Acts 23:26 . John in John 2:10 and John 2:11 uses the verb chairein in a similar sense; and it means properly to rejoice. It being an infinitive, the verb lego, to say or to bid, is put before it by John, and is evidently understood here. Hence the salutation may thus be rendered, -- "James, a servant of God and of the Lord Jesus Christ, bids, (or sends, or wishes) joy to the twelve tribes who are in their dispersion." There had been an eastern and a western dispersion, the first at the Assyrian and Babylonian captivity, and the second during the predominancy of the Grecian power, which commenced with Alexander the Great. As this epistle was written in Greek, it was no doubt intended more especially for those of the latter dispersion. But the benefit of the eastern dispersion was soon consulted, as the very first version of the New Testament was made into this language, that is, the Syriac; and this was done at the beginning of the second century. [99] The word used by James is dochimion, trial, the act of testing, and by Paul dochime, the result of testing, experience. James speaks of probation, and Paul of the experience gained thereby. [100] "Perfect, teleioi," fully grown, mature; "entire, holochlezoi," complete, no part wanting. The first refers to the maturity of grace; and the second to its completeness, no grace being wanting. They were to be like men full grown, and not maimed or mutilated, but having all their members complete.

{1} My brethren, {c} count it all joy {2} when ye fall into divers temptations; (1) The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad. (c) Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does. (2) The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

My brethren, count it all joy when ye fall into divers temptations; Count it all joy — The world wondereth (saith Mr Philpot the martyr) how we can be so merry in such extreme misery. But our God is omnipotent, who turneth misery into felicity. Believe me, there is no such joy in the world as the people of Christ have under the cross; I speak it by experience, … He counted it so upon mature deliberation, as the apostle here adviseth. All joy — That is, full joy (by a Hebraism), complete and perfect; such as is the joy of merchants when they see their ships come laden in. When ye fall into — Not go in step by step, but are precipitated, plunged. Or when ye fall among, as he that went down towards Jericho fell among thieves, Luke 10:30 ; Luke 10:30 . When ye are so surrounded that there is no escaping them, being distressed, as David was, Psalms 116:3 . Into divers temptations — Crosses seldom come single ( Catenata piorum crux ), as neither do mercies, but trooping and treading one upon the heels of another. Aliud ex alio malum. Teren. After rain cometh clouds, Ecclesiastes 12:2 . As in April, no sooner is one shower unburdened, but another is brewed. And when the apostle calleth them temptations, he meaneth such afflictions as will put us hard to it, and show what metal we are made of; pressing and piercing crosses.

My brethren; both as being of the same nation and the same religion; so he calls them, that the kindness of his compellation might sweeten his exhortations. Count it; esteem it so by a spiritual judgment, though the flesh judge otherwise. All joy; matter of the chiefest joy, viz. spiritual. So all is taken, 1 Timothy 1:15 . When ye fall into; when ye are so beset and circumvented by them, that there is no escaping them, but they come upon you, though by the directeth of God’s providence, yet not by your own seeking. Divers temptations; so he calls afflictions, from God’s end in them, which is to try and discover what is in men, and whether they will cleave to him or not. The Jews were hated by other nations, and the Christian Jews even by their own, and therefore were exposed to divers afflictions, and of divers kinds, 1 Peter 1:6 .

My brethren,.... Not only according to the flesh, he being a Jew as they were; but in a spiritual sense, they being born again of the same grace, belonging to the same family and household of faith, and having the same Father, and being all the children of God, by faith in Christ Jesus: count it all joy when ye fall into divers temptations; not the temptations of Satan, or temptations to sin; for these cannot be matter of joy, but grief; these are fiery darts, and give a great deal of uneasiness and trouble; but afflictions and persecutions for the sake of the Gospel, which are so called here and elsewhere, because they are trials of the faith of God's people, and of other graces of the Spirit of God. God by these tempts his people, as he did Abraham, when he called him to sacrifice his son; he thereby tried his faith, fear, love, and obedience; so by afflictions, God tries the graces of his people; not that he might know them, for he is not ignorant of them, but that they might be made manifest to others; and these are "divers": many are the afflictions of the righteous; through much tribulation they must enter the kingdom; it is a great fight of afflictions which they endure, as these believers did; their trials came from different quarters; they were persecuted by their countrymen the Jews, and were distressed by the Gentiles, among whom they lived; and their indignities and reproaches were many; and their sufferings of different sorts, as confiscation of goods, imprisonment of body, banishment, scourgings, and death in various shapes: and these they "fall" into; not by chance, nor altogether at an unawares, or unexpectedly; but they fell into them through the wickedness and malice of their enemies, and did not bring them upon themselves through any crime or enormity they were guilty of: and when this was their case, the apostle exhorts them to count it all joy, or matter of joy, of exceeding great joy, even of the greatest joy; not that these afflictions were joyous in themselves, but in their circumstances, effects, and consequences; as they tried, and exercised, and improved the graces of the Spirit, and worked for their good, spiritual and eternal, and produced in them the peaceable fruit of righteousness; and as they were attended with the presence and Spirit of God, and of glory; and as they made for, and issued in the glory of God; and because of that great reward in heaven which would follow them; see Matthew 5:11 . The Jews have a saying (g), "whoever rejoices in afflictions that come upon him, brings salvation to the world.'' (g) T. Bab. Taanith, fol. 8. 1.

Christianity teaches men to be joyful under troubles: such exercises are sent from God's love; and trials in the way of duty will brighten our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whatever is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare. We should not pray so much for the removal of affliction, as for wisdom to make a right use of it. And who does not want wisdom to guide him under trials, both in regulating his own spirit, and in managing his affairs? Here is something in answer to every discouraging turn of the mind, when we go to God under a sense of our own weakness and folly. If, after all, any should say, This may be the case with some, but I fear I shall not succeed, the promise is, To any that asketh, it shall be given. A mind that has single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in devotion, and rise above trials and oppositions. When our faith and spirits rise and fall with second causes, there will be unsteadiness in our words and actions. This may not always expose men to contempt in the world, but such ways cannot please God. No condition of life is such as to hinder rejoicing in God. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God; and the rich may rejoice in humbling providences, that lead to a humble and lowly disposition of mind. Worldly wealth is a withering thing. Then, let him that is rich rejoice in the grace of God, which makes and keeps him humble; and in the trials and exercises which teach him to seek happiness in and from God, not from perishing enjoyments.

2. My brethren—a phrase often found in James, marking community of nation and of faith. all joy—cause for the highest joy [Grotius]. Nothing but joy [Piscator]. Count all "divers temptations" to be each matter of joy [Bengel]. fall into—unexpectedly, so as to be encompassed by them (so the original Greek). temptations—not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, Ge 22:1. Some of those to whom James writes were "sick," or otherwise "afflicted" (Jas 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.

My brethren - Not brethren as Jews, but as Christians. Compare James 2:1 . Count it all joy - Regard it as a thing to rejoice in; a matter which should afford you happiness. You are not to consider it as a punishment, a curse, or a calamity, but as a fit subject of felicitation. Compare the notes at Matthew 5:12 . When ye fall into divers temptations - Oh the meaning of the word "temptations," see the notes at Matthew 4:1 . It is now commonly used in the sense of placing allurements before others to induce them to sin, and in this sense the word seems to be used in James 1:13-14 of this chapter. Here, however, the word is used in the sense of trials, to wit, by persecution, poverty, calamity of any kind. These cannot be said to be direct inducements or allurements to sin, but they try the faith, and they show whether he who is tried is disposed to adhere to his faith in God, or whether he will apostatize. They so far coincide with temptations, properly so called, as to test the religion of men. They differ from temptations, properly so called, in that they are not brought before the mind for the express purpose of inducing people to sin. In this sense it is true that God never tempts men, James 1:13-14 . On the sentiment in the passage before us, see the notes at 1 Peter 1:6-7 . The word "divers" here refers to the various kinds of trials which they might experience - sickness, poverty, bereavement, persecution, etc. They were to count it a matter of joy that their religion was subjected to anything that tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done.